paradigms that could stimulate creative environmental reinvigoration and reparation internationally. Māori experience the world as a relational space-place matrix where all things in it are holistically connected through whakapapa – genealogies and kinship. For Māori biologist Mere Roberts, whakapapa is »a philosophical construct [that] implies that all things have an origin (in the form of a primal ancestor from which they are descended), and that ontologically things come into being through the process of descent from an ancestor or ancestors«. (Roberts, Mere 2013: 93) The kin from whom we descend are higher in the cosmological order than humans, thus favouring the agency of the higher-order beings over humans. Roberts draws attention to how whakapapa as a cognitive genealogical framework embraces multiple ontologies including the natural sciences and spiritual knowledge, describing this as providing a »cosmos- cape« of a particular place, or habitat. Para-whenua- mea - Cosmoscapes are a culture’s overarching model of the scope of their cosmos, including the lived world. (Reichel, Elizabeth 2012: 136)2 Māori cosmoscapes found in Muddy-soil-of-Mother- customary whakapapa genealogical chants embody whole-of-landscape and seascape thought illuminating ancestral connections with the natural world. I argue that these Earth. Personifications cosmoscapes embedded in whakapapa – a cognitive genealogical paradigm that con- nects us back to ancient ancestral deities – are as relevant today as they were in the of water in Te Ao Maori previous millennium, and in fact can be a »repowering«3 strategy in environmental reinvigoration. In centring indigenous thought and reviving cultural knowledge, we (the MAori world). can re-learn how to relate to non-human and more-than-human beings as our an - cestors rather than as resources. In doing so, the human role of environmental Natalie Robertson custodianship takes on new possibilities. Māori elder Keri Kaa, of the tribes Ngāti Porou and Ngāti Kahungunu, As chief constituent of life, water in all its forms – liquid, solid, and gas – can wrote an oriori – a form of lullaby – that describes the original primordial parents be found in Māori mythopoetic narrations of genealogies. (Best, Elsdon 1921: 2) In Papatūānuku and Ranginui (Earth Mother and Sky Parent), and how everything in these ecosystemic narrations, Māori personified water in its many forms – fresh- the heavens and everything on earth originated through this coupling.1 Out of their water, saltwater, floodwater, oceans, rivers, streams, springs, hot springs, rain, hail, separation emerged all forms of life, commencing with the elemental deities. ice, snow, clouds, mist – with different names for each persona. This article unpacks significant philosophical connections with water as an ancestral phenomenon, and Oriori Lullaby through introducing Para-whenua-mea – an atua wāhine (a female ancestral deity Nāna ko Papatūānuku Papatūānuku of water) – delves into an extract from a moteatea – a customary Māori genealogical Piri ai ki a Ranginui Clung to Ranginui chant from the Horouta tradition. Ka puta ki waho And the family ko te whānau atua of gods Ki uta ki tai – From the mountains to the sea Te Tini te mano came forth in »Ko wai ko au, ko au ko wai – I am the water and the water is me.« This Māori apho- Noho pōkaikaha ana their multitudes rism reflects a general philosophical understanding of the relationship between i te poho mātua Crowded in the parental bosom people and water, in which specific waterways – especially rivers – are known as Koinā tō tātai, e te tau e. That is your lineage. My beloved. ancestors. Shifting from personal identity – »I am the water and the water is me« (Kahukiwa, Robyn; Potiki, Roma 1999) to ecological management, Harmsworth and Awatere outline the philosophy of »Ki uta ki tai – a whole-of-landscape approach […] from the mountains to the sea«. Indigenous ways of thinking about the intricate interconnectedness of all life on (Harmsworth, Garth; Awatere, Shaun 2013: 275) Customarily within this whole-of- earth and in the atmosphere offer vitally important whole-of-landscape and seascape landscape framework, Māori do not see themselves as above or outside of the natural 264 265 world but as offspring who have responsibilities to care for the antecedent, parental come from?« This question asks »Whose birth waters are you from?« This enquiry phenomena. It reinforces another observation that connects our human birthing parallels a Māori understanding of the creation of the planet we live on, that land was with the relationship with the land. When you were born your mother’s waters broke, born out of the saline oceans. It connects the concept of water with place and with signalling the commencement of labour. Perhaps you took your time coming into birth. The waters of our birthing and the waters of our living are both sacred. Marei the world, or perhaps you came in a rush. Either way, you came from a saline watery Apatu, Te Kaihautu (Chief Executive) for Te Taiwhenua o Heretaunga (a tribal Māori womb, from a body that was your whole world, housing you until that moment. local authority for the Heretaunga region) explains a Māori way of understanding Within a Māori world view, Papatūānuku is our Earth mother, she who feeds us with the body-earth-water relationship. He describes how muriwaihou (aquifers) are her breast waters – Te Waiū – and sustains us with all that she provides. Several hom- sacred because they resemble Papatūānuku’s womb and amniotic fluid when she was onyms communicate the significant philosophical connections that Māori perceive carrying Rūaumoko (ancestral deity of earthquakes, volcanoes and seasons) at the between the body and the land and water. As Jacinta Ruru – the pre-eminent scholar time Ranginui (Sky Father) and Papatūānuku (Earth Mother) were split apart by their on the legal personality of water – states: children. »We liken it to a mother carrying a child […] The crucial aspect of muriwaihou The link between land and water and humans is a common feature of the Māori is that they act as the cleansers and purifiers of new life and energy.«4 For example, a language. For instance, iwi means both ›tribe‹ and ›bone‹; hapū means both freshwater spring can be an exit place for the amniotic fluids of Papatūānuku from an ›subtribe‹ and ›to be pregnant‹, whānau means both ›extended family‹ and ›to aquifer deep below. These ancestral paradigms reveal ancient understandings of the give birth‹; whenua means ›land‹ and ›afterbirth‹; and wai means ›water‹ but also sacred significance of the earthly female body and the value of water in Te Ao Māori. ›memory‹ and ›who‹ (Williams 1971; Mead 2016). (Ruru, Jacinta 2018: 216) Para-whenua-mea: Muddy-soil-of-Mother-Earth Wai is a word for water common throughout the Pacific, and ū is a word for breast. and ancestral connections with water Te Waiū can refer to breastmilk, but it can also refer to rivers and vital waterways Māori cosmological chants communicate the relationality of the natural world often that sustain land and people. The cosmogonic birthing of the universe parallels our through demonstrating scientific knowledge of geology and biology. Used as a noun birthing, when we emerge from a place of watery darkness into a world of light. This for floods, avalanches, and large waves, Parawhenua references the destructive knowledge is reflected in the common saying »no wai koe? – Whose waters do you action caused by natural events such as earthquakes. Parawhenua may also be a per- sonal name.5 In Māori cosmogony, Para-whenua-mea (also rendered as Parawhen- uamea) is a wahine tīpuna, an ancient feminine ancestor of the waters of earth – the springs, streams, and rivulets that run off the hills and mountains – that exist in relationship to rock.6 In most, but not all tribal pūrakau (narratives), Para-when- ua-mea is a female born from the union of Tane (the male principle ancestral deity of the forests) and Hinetūparimaunga who is the female principle ancestral deity of mountains. Māori scholar Margaret Forster, of the tribes Rongomaiwāhine and Ngāti Kahungunu, states that »Parawhenuamea is referred to as water that springs forth from the land. Her name alludes to an understanding of the water cycle and the relationship between the sky, land, rivers and sea.« (Forster, Margaret 2019: 8). Forster goes on to show that ancestries associated with Para-whenua-mea link her »to natural features associated with river systems – cliffs and different types of rocks and stones«. (Ibid.) In the Māori language, there are no third-person gendered personal pronouns. Instead, there is a singular form ia.7 Indeed, each human being, non-human being and more-than-human being is understood to incorporate male and female gender. The body has a masculine side taha tane, represented on the right-hand side of the body, and a feminine side taha wahine, represented on the left-hand side. Therefore, when recalling ancient knowledge, unless there are other clear indicators, the gender of an atua (ancestral deity) may be assigned according to the tribal region, the Te Mimi o Te Huinga puna wai and Kahikatea trees, Tikapa-a-Hinekopeka I. © N. Robertson, 2019 speaker, or the story content. Also, colonial ethnographers sometimes assumed that 266 267 a heroic character was a male, as the pronoun did not indicate gender. Māori Scholar Nāna te whitau, ka roia hei kaka, Aroha Yates-Smith (Te Arawa waka – canoe –), however, has become renowned for Ka mahana i ahau. her work in responding to such interpretations and reviving stories of the female ancestral deities. Here, she brings to life the personhood of Para-whenua-mea: The Mighty-waters did abide with the Sky-father, Parawhenuamea emerged from her mother as pure (alluvial) spring waters. She And unto them was born the Great-ocean of Kiwa; then cascaded down the slopes of her mother, falling as a waterfall, then gliding Poured down here below was the Muddy-soil-of-Mother-Earth.